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by Mark Towfiq
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The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Bahá'í Revelation
Pages 170-178
 

CHAPTER IX THE BÁB'S STAY IN SHIRAZ AFTER THE PILGRIMAGE (Continued)
 
1

SOON after the arrival of Mullá Husayn at Shíráz, the voice of the people rose again in protest against him. The fear and indignation of the multitude were excited by the knowledge of his continued and intimate intercourse with the Báb. "He again has come to our city," they clamoured; "he again has raised the standard of revolt and is, together with his chief, contemplating a still fiercer onslaught upon our time-honoured institutions." So grave and menacing became the situation that the Báb instructed Mullá Husayn to regain, by way of Yazd, his native province of Khurásán. He likewise dismissed the rest of His companions who had gathered in Shíráz, and bade them return to Isfahán. He retained Mullá `Abdu'l-Karím, to whom He assigned the duty of transcribing His writings.

 
2

These precautionary measures which the Báb deemed
wise to undertake, relieved Him from the immediate danger of violence from the infuriated people of Shíráz, and served to lend a fresh impetus to the propagation of His Faith beyond the limits of that city. His disciples, who had spread throughout the length and breadth of the country, fearlessly proclaimed to the multitude of their countrymen the regenerating power of the new-born Revelation. The fame of the Báb had been noised abroad and had reached the ears of those who held the highest seats of authority, both in the capital and throughout the provinces. [1] A wave of passionate enquiry swayed the minds and hearts of both the leaders and the masses of the people. Amazement and wonder had seized those who had heard from the lips of the immediate messengers of the Báb the tales of those signs and testimonies which had heralded the birth of His Manifestation. The dignitaries of State and Church either attended in person or delegated their ablest representatives to enquire into the truth and character of this remarkable Movement.
 
3

Muhammad Sháh [2] himself was moved to ascertain the
veracity of these reports and to enquire into their nature. He delegated Siyyid Yahyáy-i-Darábí, [3] the most learned, the most eloquent, and the most influential of his subjects, to interview the Báb and to report to him the results of his investigations. The Sháh had implicit confidence in his impartiality, in his competence and profound spiritual insight. He occupied a position of such pre-eminence among the leading figures in Persia that at whatever meeting he happened to be present, no matter how great the number of the ecclesiastical leaders who attended it, he was invariably its chief speaker. None would dare to assert his views in his presence. They all reverently observed silence before him; all testified to his sagacity, his unsurpassed knowledge and mature wisdom.
 
4

In those days Siyyid Yah was residing in Tihrán in the
house of Mírzá Lutf-`Alí, the Master of Ceremonies to the Sháh, as the honoured guest of his Imperial Majesty. The Sháh confidentially signified through Mírzá Lutf-`Alí his desire and pleasure that Siyyid Yah should proceed to Shíráz and investigate the matter in person. "Tell him from us, commanded the sovereign, "that inasmuch as we repose the utmost confidence in his integrity, and admire his moral and intellectual standards, and regard him as the most suitable among the divines of our realm, we expect him to proceed to Shíráz, to enquire thoroughly into the episode of the Siyyid-i-Báb, and to inform us of the results of his investigations; We shall then know what measures it behoves us to take."
 
5

Siyyid Yah had been himself desirous of obtaining first-hand knowledge of the claims of the Báb, but had been unable, owing to adverse circumstances, to undertake the journey to Fárs. The message of Muhammad Sháh decided him to carry out his long-cherished intention. Assuring his sovereign of his readiness to comply with his wish, he immediately set out for Shíráz.

 
6

On his way, he conceived the various questions which he
thought he would submit to the Báb. Upon the replies which the latter gave to these questions would, in his view, depend the truth and validity of His mission. Upon his arrival at Shíráz, he met Mullá Shaykh `Alí, surnamed Azím, with whom he had been intimately associated while in Khurásán. He asked him whether he was satisfied with his interview with the Báb. "You should meet Him," Azím replied, "and seek independently to acquaint yourself with His Mission. As a friend, I would advise you to exercise the utmost consideration in your conversations with Him, lest you, too, in the end should be obliged to deplore any act of discourtesy towards Him."
 
7

Siyyid Yah met the Báb at the home of Hájí Mírzá Siyyid `Alí, and exercised in his attitude towards Him the courtesy which Azím had counselled him to observe. For about two hours he directed the attention of the Báb to the most abstruse and bewildering themes in the metaphysical teachings of Islám, to the obscurest passages of the Qur'án, and to the mysterious traditions and prophecies of the imáms of the Faith. The Báb at first listened to his learned references to the law and prophecies of Islám, noted all his questions, and began to give to each a brief but persuasive reply. The conciseness and lucidity of His answers excited the wonder and admiration of Siyyid Yah. He was overpowered by a sense of humiliation at his own presumptuousness and pride. His sense of superiority completely vanished. As he arose to depart, he addressed the Báb in these words: "Please God, I shall, in the course of my next audience with You, submit the rest of my questions and with them shall conclude my enquiry." As soon as he retired, he joined Azím, to whom he related the account of his interview. "I have in His presence," he told him, "expatiated unduly upon my own learning. He was able in a few words to answer my questions and to resolve my perplexities. I felt so abased before Him that I hurriedly begged leave to retire." Azím reminded him of his counsel, and begged him not to forget this time the advice he had given him.

 
8

In the course of his second interview, Siyyid Yah, to
his amazement, discovered that all the questions which he had intended to submit to the Báb had vanished from his memory. He contented himself with matters that seemed irrelevant to the object of his enquiry. He soon found, to his still greater surprise, that the Báb was answering, with the same lucidity and conciseness that had characterised His previous replies, those same questions which he had momentarily forgotten. "I seemed to have fallen fast asleep," he later observed. "His words, His answers to questions which I had forgotten to ask, reawakened me. A voice still kept whispering in my ear: `Might not this, after all, have been an accidental coincidence?' I was too agitated to collect my thoughts. I again begged leave to retire. Azím, whom I subsequently met, received me with cold indifference, and sternly remarked: `Would that schools had been utterly abolished, and that neither of us had entered one! Through our little-mindedness and conceit, we are withholding from ourselves the redeeming grace of God, and are causing pain to Him who is the Fountain thereof. Will you not this time beseech God to grant that you may be enabled to attain His presence with becoming humility and detachment, that perchance He may graciously relieve you from the oppression of uncertainty and doubt?'
 
9

"I resolved that in my third interview with the Báb I
would in my inmost heart request Him to reveal for me a commentary on the Súrih of Kawthar. [4] I determined not to breathe that request in His presence. Should he, unasked by me, reveal this commentary in a manner that would immediately distinguish it in my eyes from the prevailing standards current among the commentators on the Qur'án, I then would be convinced of the Divine character of His Mission, and would readily embrace His Cause. If not, I would refuse to acknowledge Him. As soon as I was ushered into His presence, a sense of fear, for which I could not account, suddenly seized me. My limbs quivered as I beheld His face. I, who on repeated occasions had been introduced into the presence of the Sháh and had never discovered the slightest trace of timidity in myself, was now so awed and shaken that I could not remain standing on my feet. The Báb, beholding my plight, arose from His seat, advanced towards me, and, taking hold of my hand, seated me beside Him. `Seek from Me,' He said, `whatever is your heart's desire. I will readily reveal it to you.' I was speechless with wonder. Like a babe that can neither understand nor speak, I felt powerless to respond. He smiled as He gazed at me and said: `Were I to reveal for you the commentary on the Súrih of Kawthar, would you acknowledge that My words are born of the Spirit of God? Would you recognise that My utterance can in no wise be associated with sorcery or magic?' Tears flowed from my eyes as I heard Him speak these words. All I was able to utter was this verse of the Qur'án: `O our Lord, with ourselves have we dealt unjustly: if Thou forgive us not and have not pity on us, we shall surely be of those who perish.'
 
10

"It was still early in the afternoon when the Báb requested
Hájí Mírzá Siyyid `Alí to bring His pen-case and some paper. He then started to reveal His commentary on the Súrih of Kawthar. How am I to describe this scene of inexpressible majesty? Verses streamed from His pen with a rapidity that was truly astounding. The incredible swiftness of His writing, [5] the soft and gentle murmur of His voice, and the stupendous force of His style, amazed and bewildered me. He continued in this manner until the approach of sunset. He did not pause until the entire commentary of the Súrih was completed. He then laid down His pen and asked for tea. Soon after, He began to read it aloud in my presence. My heart leaped madly as I heard Him pour out, in accents of unutterable sweetness, those treasures enshrined in that sublime commentary. [6] I was so entranced by its beauty that three times over I was on the verge of fainting. He sought to revive my failing strength with a few drops of rose-water which He caused to be sprinkled on my face. This restored my vigour and enabled me to follow His reading to the end.
 
11

"When He had completed His recital, the Báb arose to
depart. He entrusted me, as He left, to the care of His maternal uncle. `He is to be your guest,' He told him, `until the time when he, in collaboration with Mullá `Abdu'l-Karím, shall have finished transcribing this newly revealed commentary, and shall have verified the correctness of the transcribed copy.' Mullá `Abdu'l-Karím and I devoted three days and three nights to this work. We would in turn read aloud to each other a portion of the commentary until the whole of it had been transcribed. We verified all the traditions in the text and found them to be entirely accurate. Such was the state of certitude to which I had attained that if all the powers of the earth were to be leagued against me they would be powerless to shake my confidence in the greatness of His Cause. [7]
 
12

"As I had, since my arrival at Shíráz, been living in the
home of Husayn Khán, the governor of Fárs, I felt that my prolonged absence from his house might excite his suspicion and inflame his anger. I therefore determined to take leave of Hájí Mírzá Siyyid `Alí and Mullá `Abdu'l-Karím and to regain the residence of the governor. On my arrival I found that Husayn Khán, who in the meantime had been searching for me, was eager to know whether I had fallen a victim to the Báb's magic influence. `No one but God,' I replied, `who alone can change the hearts of men, is able to captivate the heart of Siyyid Yah. Whoso can ensnare his heart is of God, and His word unquestionably the voice of Truth.' My answer silenced the governor. In his conversation with others, I subsequently learned, he had expressed the view that I too had fallen a hopeless victim to the charm of that Youth. He had even written to Muhammad Sháh and complained that during my stay in Shíráz I had refused all manner of intercourse with the `ulamás of the city. `Though nominally my guest,' he wrote to his sovereign, `he frequently absents himself for a number of consecutive days and nights from my house. That he has become a Bábí, that he has been heart and soul enslaved by the will of the Siyyid-i-Báb, I have ceased to entertain any doubt.'
 
13

"Muhammad Sháh himself, at one of the state functions
in his capital, was reported to have addressed these words to Hájí Mírzá Aqásí: `We have been lately informed [8] that Siyyid Yahyáy-i-Darábí has become a Bábí. If this be true, it behoves us to cease belittling the cause of that siyyid.' Husayn Khán, on his part, received the following imperial command: `It is strictly forbidden to any one of our subjects to utter such words as would tend to detract from the exalted rank of Siyyid Yahyáy-i-Darábí. He is of noble lineage, a man of great learning, of perfect and consummate virtue. He will under no circumstances incline his ear to any cause unless he believes it to be conducive to the advancement of the best interests of our realm and to the well-being of the Faith of Islám.'
 
14

"Upon the receipt of this imperial injunction, Husayn
Khán, unable to resist me openly, strove privily to undermine my authority. His face betrayed an implacable enmity and hate. He failed, however, in view of the marked favours bestowed upon me by the Sháh, either to harm my person or to discredit my name.
 
15

"I was subsequently commanded by the Báb to journey to
Burújird, and there acquaint my father [9] with the new Message. He urged me to exercise towards him the utmost forbearance and consideration. From my confidential conversations with him I gathered that he was unwilling to repudiate the truth of the Message I had brought him. He preferred, however, to be left alone and to be allowed to pursue his own way."
 
16

Another dignitary of the realm who dispassionately investigated
and ultimately embraced the Message of the Báb was Mullá Muhammad-`Alí, [10] a native of Zanján, whom the Báb surnamed Hujjat-i-Zanjani. He was a man of independent mind, noted for extreme originality and freedom from all forms of traditional restraint. He denounced the whole hierarchy of the ecclesiastical leaders of his country, from the Abváb-i-Arbá'ih [11] down to the humblest mullá among his contemporaries. He despised their character, deplored their degeneracy, and expatiated upon their vices. He even, prior to his conversion, betrayed an attitude of careless contempt for Shaykh Ahmad-i-Ahsá'í and Siyyid Kázim-i-Rashtí. [12] He was so filled with horror at the misdeeds that had stained the history of shí'ah Islám that whoever belonged to that sect, no matter how high his personal attainments, was regarded by him as unworthy of his consideration. Not infrequently did cases of fierce controversy arise between him and the divines of Zanján which, but for the personal intervention of the Sháh, would have led to grave disorder and bloodshed. He was eventually summoned to the capital and, in the presence of his opponents, representatives of the ecclesiastical heads of Tihrán and other cities, was called upon to vindicate his claim. Single-handed and alone he would establish his superiority over his adversaries and would silence their clamour. Although in their hearts they dissented from his views and condemned his conduct, they were compelled to acknowledge outwardly his authority and to confirm his opinion.
 
17

As soon as the Call from Shíráz reached his ears, Hujjat
deputed one of his disciples, Mullá Iskandar, in whom he reposed the fullest confidence, to enquire into the whole matter and to report to him the result of his investigations. Utterly indifferen
 
 

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